Showing posts with label Marie Eugene of the Child Jesus. Show all posts
Showing posts with label Marie Eugene of the Child Jesus. Show all posts

Sunday, January 19, 2014

The Challenge of Conversion to Child-like Nothingness

PRAISED BE JESUS, MARY, AND JOSEPH.

“Whoever humbles himself like this child is the greatest in the kingdom of heaven.” Children are seldom regarded as role models. In fact, children are always taught to imitate the good examples of the adults. They are always told that they still have many things to learn and to experience. “Marami ka pang kakaining bigas,” the usual admonition they would receive from adults, would imply that their lack of experience disqualifies them from being models.

However, when asked about greatness in the kingdom of heaven, the Lord Jesus puts a child in the midst of his disciples and tells them, “Whoever humbles himself like this child is the greatest in the kingdom of heaven.” When we look at the image of the Santo Nino, we see the real implication of these words of the Lord. In the Santo Nino, we see Christ who is King of kings and Lord of lords and yet has become a little child. By his incarnation, God the Son, in assuming human nature, became a little child. He humbled himself like a child. He became a child…and therefore, is the greatest in the kingdom of heaven. In the humility of his childhood, Jesus remained to be who he is: God’s only begotten Son in whom the Father was well pleased. His humanity never diminished in any way his divinity. He continues to be the one to whom is given every authority in heaven and on earth. This little child is for ever Wonder-counselor, God-hero, Father-forever, and Prince of Peace. His dominion is forever peaceful. As David’s successor, his power is based on right and justice.

By the mystery of his childhood, the Lord Jesus prepared for us the path to greatness in the kingdom of heaven. He challenges us to conversion: “Unless you change and become like children, you will not enter the kingdom of heaven.” Fr. Marie Eugene of the Child Jesus said: “…to become authentic children of God, to receive truly all the benefits of the Incarnation and partake of them, whoever we may be, rich or poor, we must be truly poor.” St. John of the Cross has underlined this poverty: “Try always to prefer…not what is easiest, but most difficult; not what is most delightful, but most difficult; not what is most satisfying, but unpleasant; not what is restful, but laborious; not what brings consolation, but what does not; not having more, but having less; not what is most desirable, but no one wants; not wanting something, but wanting nothing; not seeking the best, but the worst; in short try always to prefer the desire to be stripped of everything, in poverty, for the sake of Christ.” (John of the Cross, Ascent to Mount Carmel, book 1, chapter 13.)
Fr. Marie Eugene said that it is by realizing in life this self-emptying (poverty) that we reach spiritual childhood. “This state of littleness, or complete and absolute poverty is the condition for bringing about the perfect incarnation of grace in our souls; it leaves God free to accomplish in us the plenitude of grace that he has prepared for us for all eternity.” (Marie Eugene of the Child Jesus, Emmanuel: When
God walked on our land, p. 100.)

Becoming like a child is not as easy as it seems to be. It involves a real conversion to nothingness: a conversion to having pleasure in nothing, to wish to possess nothing, to desire to be nothing, to wish to know nothing. Seeing how we crave to possess every known pleasure and satisfaction, we realize that this conversion is indeed difficult. Would any of us who is earning his own money would want to return to becoming a penniless child? Would we, who have experienced the joy of independence, even want to return to a child’s dependence on his parents for his most basic needs? It is difficult to be like a child with nothing of his own. To go down this way of child-like nothingness is to pass through the narrow door.


Jesus, I trust in you. O Mary conceived without sin, pray for us who have recourse to thee.  

Sunday, January 12, 2014

The Crib and the Cross

PRAISED BE Jesus, Mary, and Joseph.

“Where is the new-born King of the Jews? We saw his star at its rising and have come to do him homage,” so did the magi ask as they went to Jerusalem in search for the child of promise. This seems to be a strange way of referring to the child: “king of the Jews.” It seems to be a title that only gentiles would address the Son of David. Amongst the Jewish circles, people would normally speak of the “king of Israel.” Only gentiles would call him “King of the Jews.” In fact, Pope Benedict pointed out that the same title will be written by Pontius Pilate on the inscription over the Cross: Jesus of Nazareth, King of the Jews. “As the first Gentiles inquire after Jesus – there are already echoes of the mystery of the Cross, a mystery that is inseparably linked with Jesus’ kingship.” [Benedict XVI, Jesus of Nazareth: the Infancy Narratives, 102.]

Not only Herod was troubled by this inquiry, but all Jerusalem as well. “This…could be an anticipation of Jesus’ regal entrance into the Holy City on the eve of His Passion, when Matthew [the same author] says that the whole city was quaking [cf. Mt. 21:10].” [Ibid., 103.] The chief priests and the scribes of the people would meet. On this occasion, they meet to determine where the King of the Jews was to be born according to the prophecies…but later on, they would meet to connive and have Jesus sentenced to death. “What from a lofty perspective of faith is a star of hope, from the perspective of daily life is merely a disturbance. It is true: God disturbs our comfortable day-to-day existence. Jesus’ kingship goes hand in hand with this passion.” [Ibid.]

Not only did they offer gold and frankincense...they also offered myrrh.
We see the shadow of the Cross all over the story of the adoration by the Magi. Not only did they offer the child gifts of gold and incense to honor his royalty and divinity. They offered him myrrh, which is used for the anointing of a corpse. Nicodemus, in the story of the Lord’s Passion, would bring myrrh for the anointing of the body of Jesus. The Magi acknowledged the Child to be King and God but they saw this royalty and divinity revealed in his Death on the Cross. The Cross is the Wisdom of God. The Cross is the Power of God.  The mystery of the Incarnation cannot be separated from the mystery of the Cross. The Cross was the purpose of the Incarnation. He took on human nature so that he can die on the Cross and redeem us from sins. In the humility of the manger, He is king. In the humiliation of the Cross, He is enthroned as King.

“The impact of eternity on the temporal order can be seen in the crib and on the cross. How does the divine enter into the human? This happens in the experience of poverty and annihilation, in the experience of failure…This is the law of the supernatural here on earth: the law of the Cross. The supernatural, the divine, are accompanied by the law of the cross…The divine does not come on earth in order to triumph according to human modes. It does not come to display itself in a glory that would be natural, and in a triumph that would be temporal. God has chosen poverty, apparent failure, a seeming lack of preparation, self-abasement: such is the law imposed by the Holy Trinity on our Lord for his coming on earth and for his departure.” This will be the same law that will preside over the development of grace in our souls. It is the same law of the development of the Church. “The Church, because it is Christ…will reproduce Christ. The Church will live according to the laws of Christ…Christ is the prototype. The Church must pass by the same way and follow the same laws for its birth, its development, and its end. To be born in a manger and to die crucified  - these laws…we have to remember them.” (Fr. Marie Eugene of the Child Jesus, Emmanuel: When God walked on our Land, 76-77.)

Jesus, I trust in you. O Mary conceived without sin, pray for us who have recourse to thee.